Reading akkadian PRayeRs & Hymns An Introduction

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READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION
14. ḪUL Á.MEŠ GISKIM.MEŠ ḪUL.MEŠ NU DÙG.MEŠ
15. šá ina É.GAL.MU u KUR.MU GÁL-a
16. DINGIR.MEŠ GAL.MEŠ i-šal-lu-ka-ma SUM-in mil-ka
17. uš-bu pu-ḫur-šú-nu uš-ta-mu-ú ina KI.TA-k[a]
inserted into these MSS. Butler’s MS C 1 in fact proves that in at least one version of the
prayer our line 12 is continued by line 16 (it lacks the formula). Butler’s MS F 1, also intervening
between our lines 12 and 16, deviates from all of these other MSS by naming
Ashurbanipal here in a self-presentation formula while leaving out the attalû lines (see
384, lines 13a–13c; note also our line 22 below, preserved in line 19a of Butler’s MSS A and
b, in which Ashurbanipal’s brother, Shamash-shum-ukin, is named as the supplicant). All
of this textual data indicates how shuillas could be tailored to a particular occasion for a
specific individual. To sort through this properly, one must consult the critical edition. ḪUL
= lumnu, “evil.” AN.GE 6 = antalû, attalû, “eclipse.” The following d 30 indicates this is a
lunar eclipse. ITI = arḫu, “month.” NENNI = annanna is a place holder; here it stands for
any month name or, following UD, day of the month. UD = ūmu, “day.” GAR = šakānu,
generally means “to put, to place, to establish” (see line 12 above), but here it means “to
occur.” The present case calls for a passive verb, thus we should read the logogram as an N
stem, iššakna, with the ventive.
ina lumun attalî Sin ša ina arḫi annanna ūmi annanna iššakna
Line 14: Á.MEŠ = idātu and GISKIM.MEŠ = ittātu. For the relationship of the two logograms
to ittu, see CAD I/J, 304–10, especially 309–10; note also Maul’s distinctive understanding
of the words, discussed on pages 357 and 407 of the present volume. NU DÙG = lā
ṭābu, “not good, unfavorable.”
lumun idāti ittāti lemnēti lā ṭābāti
Line 15: É.GAL = ekallu, “palace.” MU = 1cs pronominal suffix. GÁL = bašû, “to be, to
exist.” The fact that both palace and land are mentioned together rather strongly suggests
the attalû formula was reserved for prayers involving the king, the one who ensures security
and stability throughout the kingdom.
ša ina ekallīya u mātīya ibšâ
Line 16: Šalû, “to ask, to inquire.” SUM = nadānu, “to give.” The logogram should be
understood as a 2ms durative here and in line 18 (see Butler’s MS C 1 on p. 385). For milku,
see line 9. Resuming the theme of lines 11 and 12, the text again highlights Sin’s reputation
for counsel and continues its expansive opening section of praise. After this line, Butler’s
MS C 1 offers a fragmentary, deviating text for several lines (see 385–86 and Mayer,
UFBG, 492, n. 14[3]).
ilū rabûtu išallûkā-ma tanaddin milka
Line 17: Ašābu (wašābum), “to sit, to dwell.” The verb ušbū is a 3mp preterite, but it
may be better to emend it to read ašbū (see Seux, 279, n.19), a 3mp predicative. Puḫru,
“assembly.” The singular noun is an adverbial accusative of place (not the subject of the
verb, which is plural). Šutāmû (Št of amû [awûm]), “to discuss, to consider.” The object of
the verb is probably an understood milku from the previous line. If we accept the emenda-